This is a start to what I am studying on the topic, in tracing the pre-Israelites from a polytheistic group to a normative monotheistic group.
I will be adding to this as I learn more, but this is secondary to my real studies, so it will be a slow process.

SOURCES

[2] "The Triumph of Elohim", Diana Vakander Edelman
1995 ISBN: 0-8028-4161-9

[3] "Cults of the Dead in ancient Israel and Ugarit", Theodore J Lewis
1989 ISBN: 1-55540-325-5

[4] "Rank amone the Canaanite Gods", Conrad E. L'Heureux
1979 ISBN: 0-89130-326-X

[5] CTA="Corpus des tablettes en cuneiformes alphabetiques", ed. A. Herdner

Information from sources

Let a house be built for Ba'l like the gods, And a court like the sons of 'Atirat. CTA( 4.IV.62-V.63)

After this decree is made, then Ba'l summons Kotar (the craftsman-god) (CTA 4.V.103-105), and Ba'l gives the only command attributed to him in the mythological texts when he commands that they house/temple be build (CTA 4.V.113-119)

There is no mention of a conflict between 'El and Ba'l mentioned in the Ugaritic texts. 'El is the god over everything, but here he sits mainly as a judge (once getting involved, when Ba'l is fighting Mot), dispensing kingship and temples to the other gods. His will is unquestioned. Ba'l becomes king because 'El makes him king, after Ba'l beat Yamm, but lost to Mot, and tied the second round, where he is made king by 'El (CTA 6.VI.33-35; cf. V.5-6)

The liturgical texts from Ugarit reveal that 'El was offered numerous sacrifices in the cultus. ("The Assembly of the Gods", pg 110)

Angels:
This is from the account recorded by Philo Byblius.

(Praep. evang. I.10.36) 'El himself is explicitly pictured with four wings upon his shoulders, two for flying and two folded. (Praep. evang. I.10.37) But to the rest of the gods two wings to each on the shoulders in order that they might fly with Kronos.

Kronos and El is equivalent (just the Phoenician name for 'El).

Also something else that is interesting: (Praep. evang. I.10.20) And the allies of Elous, who is Kronos, were surnamed Eloim.

This would seem to invalidate the idea that Eloym(sp) and 'El were the same person, as it appears that Eloim was the allies of 'El. These were also the minor deities that surrounded 'El in the Uritic texts.

Source: "The Assembly of the Gods" (pg 184)

Psalm 82:
1. has taken his place in the divine council,
In the midst of the gods he passes judgement.

2. "How long will you judge unjustly,
And exalt the case of the wicked? []

3. Vindicate the poor and the orphan,
Maintain the justice of the affliced and needy!

4. Deliver the weak and the poor,
Rescue them from the power of the wicked!"

5. They neither know nor understand,
They wander about in darkness,
All the foundations of the earth are shaken.

6. I had thought, "You are gods,
And all of you, sons of 'Elyon

7. Instead like 'Adam you shall die,
And like one of the 'Shining Ones' you shall fall."

8. "Arise, O Yahweh; Judge the earth!
May you take possession of all the nations!"

In verses 1 and 8 Yahweh is used instead of other names found there, as ([1], pg 230) this belongs to the Elohistic Psalter (Pss 42-83), and this was most likely the word originally used in the psalm.
To expect that 'El is the highest god, not yet replaced by Yahweh would be very difficult to show, by the time that this Psalm was written, so 'el is used here not as an epithet to Yahweh, but as part of a frozen formula, borrowed from Canaanite literature. If 'el is to be taken as a divine name, then it should be seen as an epithet of Yahweh and not the designation of a god of superior rank.
Miscellaneous:
Page references come from "The Assembly of the Gods"

1. (pg 258) While the identification of the Canaanite 'El with the sky-god Anu is not possible, for there seem to be no astral connotations of the god 'El, their positions in the council are identical.

This would mean that they are not different names of the same god (as 'El and Kronos are), so when you bring them up together, you can't compare one and have it apply to the other, nor can you reliably draw parallels, as they are different.

2. (pg 204) Though 'Elyon is noted as the god of Jerusalem in Gen 14:18-24, neither biblical nor extra-biblical tradition reflects the exact nature of the olden god 'Elyon (cf. Praep. evang. I.10.14). It is clear, however that within biblical tradition 'Elyon was regarded as a suitable appellative for Yahweh (cf. Num 24:16, where 'Elyon parallels 'El and Sadday; Ps 18:14 = 2 Sam 22:14, where it paralles Yahweh; Gen 14:22, where 'El 'Elyon is applied as an epithet of Yahweh; Ps 47:3, where 'Elyon is an epithet of Yahweh; etc). Traditions in Hebrew usage of the term make it most probable taht the writer here equates 'Elyon and Yahweh. According to the analysis of W.F. Albright, this is "another example of parallelism carried over groups of verses." ("Some Remarks on the Song of Moses in Deuteronomy XXXII", 343; here he is referring to using YWHW in vs 1 and 8 of Ps 82).

There is some more, but there should be enough to show that 'El, 'Elyon and YHWH are all the same god, with different names applied. This is in the beginning, not in merging two gods together, as 'Elyon is not completely understood, outside of the Bible (see above), so here the pre-Israelis are monotheistic, as they worship only one god (Middle/Late Bronze period).

3. I finally learned about Lucifer. (pg 238-243)
In both Isaiah 14 and Ezekiel 28 we find the revolt of the gods against the high god and their expulsion from heaven. In Isa 14:12 we find: "How you have fallen from heaven, O Helel ben Sahar You are cut down to the ground, O one who prostrated the nations!"
Helel ben Sahar [Shining One (Day Star), son of Dawn) is rendered as Lucifer (the light-bringer, Venus) in the Vulgate. There is evidence in the Ugaritic texts of a god called the "Shining One" apart from the god Sahru. (See CTA 23, "The Birth of the Gracious Gods"). Satan was not a child of 'El as you claimed, according to the texts.

4. On the derivation of the name YHWH. (pg 187-188) Also see F M Cross, "Canaanite Myth and Hebrew Epic", pg 60-71; W. F. Albright, "Yahweh and the Gods of Canaan", pgs 147-149.
I can't write this out too much as it relies heavily on the Hebrew, but basically what is stated is that YWHW is to be taken as a causative imperfect of the verb hwy, "to be", as you had mentioned (and discarded). This is an old idea (of YHWH being a great warrior), as seen in Exodus 15:3 (written in the 12th cen BC), "Yahweh is a warrior, Yahweh is his name!". (There is a difficulty here based on the first line, but that is covered in Cross' book above, pg 127). The original setting for the biblical epithet for YHWH seba'ot, "He (who) creates the heavenly armies" (Cross notes on pg 70 that seba'ot in Hevrew serves as the common designation for heavenly armies (ie the gods) and earthly armies) is found in the liturgical name of the Ark (1 Sam 4:4; 2 Sam 6:2) and the epithet is used apart from the Ark in Pss 80:2; 99:1; compare Ps 18:11 (= 2 sam 22:11). (The date on Exodus 15 was done by D. A. Robertson, "Linguistic Evidence in Dating Early Hebrew Poetry", pgs 154-156).